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Shemot第34章

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1 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה פְּסָל־לְךָ שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וְכָתַבְתִּי עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ׃

2 וֶהְיֵה נָכֹון לַבֹּקֶר וְעָלִיתָ בַבֹּקֶר אֶל־הַר סִינַי וְנִצַּבְתָּ לִי שָׁם עַל־רֹאשׁ הָהָר׃

3 וְאִישׁ לֹא־יַעֲלֶה עִמָּךְ וְגַם־אִישׁ אַל־יֵרָא בְּכָל־הָהָר גַּם־הַצֹּאן וְהַבָּקָר אַל־יִרְעוּ אֶל־מוּל הָהָר הַהוּא׃

4 וַיִּפְסֹל שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר וַיַּעַל אֶל־הַר סִינַי כַּאֲשֶׁר צִוָּה יְהוָה אֹתֹו וַיִּקַּח בְּיָדֹו שְׁנֵי לֻחֹת אֲבָנִים׃

5 וַיֵּרֶד יְהוָה בֶּעָןָן וַיִּתְיַצֵּב עִמֹּו שָׁם וַיִּקְרָא בְשֵׁם יְהוָה׃

6 וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת׃

7 נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֹן אָבֹות עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃

8 וַיְמַהֵר מֹשֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּחוּ׃

9 וַיֹּאמֶר אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אֲדֹנָי יֵלֶךְ־נָא אֲדֹנָי בְּקִרְבֵּנוּ כִּי עַם־קְשֵׁה־עֹרֶף הוּא וְסָלַחְתָּ לַעֲוֹנֵנוּ וּלְחַטָּאתֵנוּ וּנְחַלְתָּנוּ׃

10 וַיֹּאמֶר הִנֵּה אָנֹכִי כֹּרֵת בְּרִית נֶגֶד כָּל־עַמְּךָ אֶעֱשֶׂה נִפְלָאֹת אֲשֶׁר לֹא־נִבְרְאוּ בְכָל־הָאָרֶץ וּבְכָל־הַגֹּויִם וְרָאָה כָל־הָעָם אֲשֶׁר־אַתָּה בְקִרְבֹּו אֶת־מַעֲשֵׂה יְהוָה כִּי־נֹורָא הוּא אֲשֶׁר אֲנִי עֹשֶׂה עִמָּךְ׃

11 שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיֹּום הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃

12 הִשָּׁמֶר לְךָ פֶּן־תִּכְרֹת בְּרִית לְיֹושֵׁב הָאָרֶץ אֲשֶׁר אַתָּה בָּא עָלֶיהָ פֶּן־יִהְיֶה לְמֹוקֵשׁ בְּקִרְבֶּךָ׃

13 כִּי אֶת־מִזְבְּחֹתָם תִּתֹּצוּן וְאֶת־מַצֵּבֹתָם תְּשַׁבֵּרוּן וְאֶת־אֲשֵׁרָיו תִּכְרֹתוּן׃

14 כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי יְהוָה קַנָּא שְׁמֹו אֵל קַנָּא הוּא׃

15 פֶּן־תִּכְרֹת בְּרִית לְיֹושֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחֹו׃

16 וְלָקַחְתָּ מִבְּנֹתָיו לְבָנֶיךָ וְזָנוּ בְנֹתָיו אַחֲרֵי אֱלֹהֵיהֶן וְהִזְנוּ אֶת־בָּנֶיךָ אַחֲרֵי אֱלֹהֵיהֶן׃

17 אֱלֹהֵי מַסֵּכָה לֹא תַעֲשֶׂה־לָּךְ׃

18 אֶת־חַג הַמַּצֹּות תִּשְׁמֹר שִׁבְעַת יָמִים תֹּאכַל מַצֹּות אֲשֶׁר צִוִּיתִךָ לְמֹועֵד חֹדֶשׁ הָאָבִיב כִּי בְּחֹדֶשׁ הָאָבִיב יָצָאתָ מִמִּצְרָיִם׃

19 כָּל־פֶּטֶר רֶחֶם לִי וְכָל־מִקְנְךָ תִּזָּכָר פֶּטֶר שֹׁור וָשֶׂה׃

20 וּפֶטֶר חֲמֹור תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתֹּו כֹּל בְּכֹור בָּנֶיךָ תִּפְדֶּה וְלֹא־יֵרָאוּ פָנַי רֵיקָם׃

21 שֵׁשֶׁת יָמִים תַּעֲבֹד וּבַיֹּום הַשְּׁבִיעִי תִּשְׁבֹּת בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבֹּת׃

22 וְחַג שָׁבֻעֹת תַּעֲשֶׂה לְךָ בִּכּוּרֵי קְצִיר חִטִּים וְחַג הָאָסִיף תְּקוּפַת הַשָּׁנָה׃

23 שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל־זְכוּרְךָ אֶת־פְּנֵי הָאָדֹן יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃

24 כִּי־אֹורִישׁ גֹּויִם מִפָּנֶיךָ וְהִרְחַבְתִּי אֶת־גְּבוּלֶךָ וְלֹא־יַחְמֹד אִישׁ אֶת־אַרְצְךָ בַּעֲלֹתְךָ לֵרָאֹות אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה׃

25 לֹא־תִשְׁחַט עַל־חָמֵץ דַּם־זִבְחִי וְלֹא־יָלִין לַבֹּקֶר זֶבַח חַג הַפָּסַח׃

26 רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמֹּו׃ ף

27 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃

28 וַיְהִי־שָׁם עִם־יְהוָה אַרְבָּעִים יֹום וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה וַיִּכְתֹּב עַל־הַלֻּחֹת אֵת דִּבְרֵי הַבְּרִית עֲשֶׂרֶת הַדְּבָרִים׃

29 וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתֹּו מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עֹור פָּנָיו בְּדַבְּרֹו אִתֹּו׃

30 וַיַּרְא אַהֲרֹן וְכָל־בְּנֵי יִשְׂרָאֵל אֶת־מֹשֶׁה וְהִנֵּה קָרַן עֹור פָּנָיו וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו׃

31 וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃

32 וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתֹּו בְּהַר סִינָי׃

33 וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃

34 וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתֹּו יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתֹו וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃

35 וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עֹור פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאֹו לְדַבֵּר אִתֹּו׃ ס

   

来自斯威登堡的著作

 

Arcana Coelestia#10608

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10608. 'And also no one shall be seen on all the mountain' means that they are entirely remote from that Truth, and so stand outside it. This is clear from the meaning of 'the mountain', at this point Mount Horeb, as heaven in its entirety, thus also Divine Truth. It amounts to the same thing whether you say heaven or Divine Truth, since the angels, of whom heaven consists, are recipients of Divine Truth. The full extent of that mountain was called Horeb, but the higher part in the middle was called Mount Sinai; and this is why 'Horeb' means heaven, or what amounts to the same thing, Divine Truth in its entirety. The inward aspect of that Truth is meant by Mount Sinai, and the outward by the lower parts of the mountain surrounding it. So it is that 'Horeb', when used to include those surrounding parts, means that which is external, see 10543. The interest of the Israelite nation lay in what was external and closed off to anything internal and so in what was external separated from what was internal, or what amounts to the same thing, that nation stood outside anything that had an internal aspect; and this was why the command 'no one shall be seen on all the mountain' was given. The like is meant, in verses 8-10 of the previous chapter, by that nation's standing at the door of the tent in which Moses was and their bowing down to it, see 10545-10555.

[2] Something brief must be stated here to show why it is that Mounts Horeb and Sinai mean heaven and Divine Truth. The belief in the world is that angels live in the region above the sky, where they exist like puffs of wind and have no solid ground on which to stand. The reason why such a notion exists in the minds of very many people is that they have no idea that angels and spirits exist within a form similar to that in which people on earth do, that is, that they have faces, arms and hands, and feet, in short have actual bodies. Still less do people have any idea that they have abodes or dwelling-places, when in fact angels and spirits live among others in exactly the same way as people on a planet do, on land beneath their feet. Celestial angels live on mountains, spiritual angels on rocks, and those who have not yet become angels on plains between mountains or rocks; but hellish spirits live below mountains and rocks. These things have been stated in order that people may know why it is that in the Word mountains, especially Mount Horeb and Mount Sinai, mean heaven. Furthermore the more internal angels inhabit places higher up the mountains; and the higher they are, the more internal and perfect they are. From all this it is evident why Jehovah descended onto the peak of Mount Sinai when He proclaimed the Law, and why Moses was ordered to stand with Him on the top of the mountain. The mountains on earth do not constitute heaven; rather they represent the mountains on which angels in heaven live.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

来自斯威登堡的著作

 

Arcana Coelestia#8643

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8643. 'And Jethro, the priest of Midian' means Divine Good. This is clear from the representation of 'Jethro, the priest of Midian' as the good of the Church which is guided by the truth that goes with simple good, dealt with in 7015, but at this point Divine Good, because 'Moses', whose father-in-law he was, represented Divine Truth; for when the son-in-law represents truth, the father-in-law represents good, that is, a higher level of good since he is his wife's father. The reason why Divine Good is represented at this point by 'Jethro' is that the subject in this chapter is the arranging of truths into order with a member of the spiritual Church, which is done by Divine Good working through Divine Truth. For whenever arrangement into order takes place it is done by good working through truth.

[2] Truths are arranged into order in this way with a member of the spiritual Church when his actions begin to be governed no longer by truth but by good. This state is his second state, which arises after he has undergone temptations. When truth governs his actions he undergoes temptation, to the end that the truths with him may become firmly accepted. Once they have been firmly accepted they are arranged into order by the Lord; and once they have been arranged into order the person enters the second state, in which the truths are in his will and in his actions. As a result of this they become part of his life, and are called forms of good. This arranging of truths into order is the subject below.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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